Antiochian Orthodox Christian Archdiocese - st john chrysostomhttp://www.antiochian.org/taxonomy/term/1105/0
en-USFebruary 11, 2015 + Never Pray for Revenge on Your Enemieshttp://www.antiochian.org/february-11-2015-never-pray-revenge-your-enemies
<!--paging_filter--><p><span class="inline inline-left"><img src="http://www.antiochian.org/sites/default/files/images/st_george_bp_th_0_2.jpg" alt="" title="" class="image image-teaser-large_feature " width="224" height="312" /></span><em>by St. John Chrysostom<br /></em></p>
<p>If you pray for revenge on your enemies your prayers are sins...if you pray against your enemies you insult God who told you to pray for them...in the court of the emperor one is not allowed to strike any enemy or in presence of emperor himself or else one is immediately executed...you are worse than the man who was forgiven and choked his friend for 10 pence because you do it in the presence of the king!... remember hell and punishment and vengeance in your prayers and you will not pray against your enemies...we pray against enemies because we scrutinize others sins but not our own when we ought to do the opposite.</p>
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<p><strong>Hieromartyr Blaise the Bishop of Sebaste</strong></p>
<p><strong><span class="inline inline-left"><a href="/node/22248"><img src="http://www.antiochian.org/sites/default/files/images/St_Blaise.teaser-large_feature.jpg" alt="" title="" class="image image-teaser-large_feature " width="285" height="350" /></a></span>Troparion, Tone 4<br /></strong></p>
<p>By sharing in the ways of the Apostles, you became you became a successor to their throne. Through the practice of virtue, you found the way to divine contemplation, O inspired one of God; by teaching the word of truth without error, you defended the Faith, even to the shedding of your blood. Hieromartyr Blaise, entreat Christ God to save our souls.</p>
<p><strong>Kontakion, Tone 2<br /></strong></p>
<p>Godly shoot, unfading flower, most fruitful branch of Christ the Vine, God-bearing Blaise, fill with joy those who in faith honor your memory as you unceasingly intercede for us all.</p>
<div class="image-clear"></div>articlest john chrysostomFri, 06 Feb 2015 17:32:32 +0000afrishman50796 at http://www.antiochian.orgSeptember 17, 2014 + Part 2: On the Providence of Godhttp://www.antiochian.org/september-17-2014-part-2-providence-god
<!--paging_filter--><p><em><span class="inline inline-left"><img src="http://www.antiochian.org/sites/default/files/images/st_george_bp_th_0_2.jpg" alt="" title="" class="image image-teaser-large_feature " width="224" height="312" /></span>by St. John Chrysostom<br /></em></p>
<blockquote><p>That we must not be overly inquisitive, and that we must wait for the final outcome of things.</p>
</blockquote>
<p>God's economy is directed toward a single end in each of these lives: our salvation and good repute. Even if it is divided in two with regard to time, it is united with regard to objective. Just as at first it is winter and then it is spring, and the passage of each season has a single goal – the ripening of the fruit – so it is with our affairs.</p>
<p>Therefore, when you see the Church scattered, undergoing the utmost sufferings, its prominent members attacked and flogged, its leader carried afar off, consider not only these things, but also the things that will result from them: the rewards, the compensations, the prizes, the awards. He that endureth to the end shall be saved, says the Lord (Matt. 10:22). In the time of the Old Covenant, when the teaching of the resurrection was not yet well known, both things came to pass in the present life. But in the time of the New Covenant, this is not always so. Rather, there are instances where there are painful things here in this life, and the good things await our departure from here.</p>
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<p>Nevertheless, since under the Old Covenant the good things of life were coming to pass for them in this present life, especially admirable are they who did not enjoy these things, since without clearly knowing the teaching on the resurrection, and seeing events occurring which were contrary to the promises of God, they were not scandalized, they were not thrown into confusion, they were not troubled. Rather, they submitted themselves to God's incomprehensible providence, not being scandalized by adverse events. Knowing the resourcefulness and inventiveness of His Wisdom, they waited for the end. Moreover, everything that was done to them before the end they endured with thankfulness, and they continued to glorify the God Who allowed these things to take place.</p>
<p>The Orthodox Word<em>, "St. John Chrysostom On the Providence of God," No. 294-295, translated by Monk Moses (Worchester) from the original Greek, p. 41-42.</em></p>
<p><em>An English translation of the entire text of </em>On Providence of God<em> will be published forthcoming by St. Herman Press.</em></p>
<p><strong>+++</strong></p>
<p><strong>Martyr Sophia and Her Three Daughters at Rome</strong></p>
<p><strong><span class="inline inline-left"><a href="/node/40786"><img src="http://www.antiochian.org/sites/default/files/images/st_sophia_daughters.teaser-large_feature.jpg" alt="" title="" class="image image-teaser-large_feature " width="252" height="350" /></a></span>Troparion, Tone 5<br /></strong></p>
<p>You blossomed in the courts of the Lord as a fruitful olive tree, holy martyr Sophia; in your contest you offered to Christ the sweet fruit of your womb, your daughters Faith, Hope, and Love. Together with them intercede for us all.</p>
<p><strong>Kontakion, Tone 1<br /></strong></p>
<p>The holy branches of noble Sophia, Faith, Hope, and Love, confounded Greek sophistry through Grace. They struggled and won the victory and have been granted an incorruptible crown by Christ the Master of all.</p>
<div class="image-clear"></div>articleprovidencest john chrysostomWed, 10 Sep 2014 21:30:50 +0000afrishman40791 at http://www.antiochian.orgSeptember 10, 2014 + Part 1: On the Providence of Godhttp://www.antiochian.org/september-10-2014-part-1-providence-god
<!--paging_filter--><p><em><span class="inline inline-left"><img src="http://www.antiochian.org/sites/default/files/images/st_george_bp_th_0_2.jpg" alt="" title="" class="image image-teaser-large_feature " width="224" height="312" /></span>by St. John Chrysostom<br /></em></p>
<blockquote><p>That we must not be overly inquisitive, and that we must wait for the final outcome of things.</p>
</blockquote>
<p>Above all, we must not be overly inquisitive, either at the outset or afterwards. But if you are so curious and inquisitive, wait for the final outcome and see how things turn out. And do not be thrown into confusion, do not be troubled at the start. When an inexperienced man at first sees a goldsmith melting the gold and mixing it with ashes and chaff – if he does not wait till the end – he will think the gold is ruined. And if a man who has been born and raised on the sea and is completely ignorant of how to care for the land is suddenly moved to the interior of the country, when he sees the wheat that has been stored away and protected behind doors and bars, and kept free from moisture, suddenly brought out by the farmer, scattered, thrown about, lying on the ground before all passersby, and not only not kept free from moisture, but given over to mire and mud without any protection, will he not consider the wheat to be ruined and pass judgment on the farmer who did these things? But this condemnation does not come from the nature of what is done, but from the inexperience and folly of him who is not judging well, casting his ballot immediately at the outset. If he waited for the summer and saw the fields waving, the sickle sharpened, and the wheat that has remained scattered unprotected and rotted and ruined and given over to the mire now raised up and multiplied, appearing in full bloom, having put away that which is obsolete, set upright with great strength, as though having guards and a watch, raising its stalk up high, delighting the beholder, as well as providing nourishment and great benefit – then he would be highly amazed that, by way of such conditions, the fruit had been brought to such abundance and splendor.</p>
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<p>Therefore, you too, O man, especially do not be inquisitive about the common Master of us all. But if you are so contentions and daring as to rage with such madness, then wait for the final outcome of events. For if the farmer waits the whole winter, considering not what the wheat is undergoing during the time of frost, but the benefit he will get from it, much more so, before Him who cultivates the whole world, as well as our souls, is it fitting for you to wait for the final outcome. But by outcome I do not mean only the outcome in the present life – for often it will be here, as well – but also that in the life to come.</p>
<p>The Orthodox Word<em>, "St. John Chrysostom On the Providence of God," No. 294-295, translated by Monk Moses (Worchester) from the original Greek, p. 40-41.</em></p>
<p><em>An English translation of the entire text of </em>On Providence of God<em> will be published forthcoming by St. Herman Press.</em></p>
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<p><strong>Martyr Menodora at Nicomedia</strong></p>
<p><strong><span class="inline inline-left"><a href="/node/40531"><img src="http://www.antiochian.org/sites/default/files/images/st_menodora_martyr.teaser-large_feature.jpg" alt="" title="" class="image image-teaser-large_feature " width="259" height="350" /></a></span>Troparion, Tone 1<br /></strong></p>
<p>Let all who rejoice at their triumph honor these three virgin martyrs, who are united to God as sisters and who pour forth fair streams of grace: Menodora, Metrodora, and Nymphodora, who were in all things courageous; they ever pray to the Trinity for us.</p>
<p><strong>Kontakion, Tone 4<br /></strong></p>
<p>Invincible in your struggles for the Holy Trinity, and through your love for each other as sisters, you defeated the foe of your spiritual life, and with the five virgins, entered victoriously into the Heavenly Mansions where you ever rejoice with the angels in the presence of the King of All!</p>
<div class="image-clear"></div>articleprovidencest john chrysostomWed, 03 Sep 2014 21:27:29 +0000afrishman40536 at http://www.antiochian.orgSeptember 3, 2014 + The Tilling First Given by God to Adamhttp://www.antiochian.org/september-3-2014-tilling-first-given-god-adam
<!--paging_filter--><p><em><span class="inline inline-left"><img src="http://www.antiochian.org/sites/default/files/images/st_george_bp_th_0_2.jpg" alt="" title="" class="image image-teaser-large_feature " width="224" height="312" /></span>by St. John Chrysostom<br /></em></p>
<blockquote><p>The Lord God took the man and put him in the garden of Eden to till and to keep it (Gen. 2:15).</p>
</blockquote>
<p>'To till.' What was lacking in Paradise? And even if a tiller was needed, where was the plow? Where were the other implements of agriculture? The "tilling" [or "working"] of God consisted in tilling and keeping the commandment of God, remaining faithful to the commandment... Just as to believe in Christ is the work of God (John 6:29), so also it was a work to believe the commandment that if he touched (the forbidden tree) he would die, and if he did not touch it, he would live. The work was the keeping of the spiritual words ... "To till and to keep it," it is said. To keep it from whom? There were no thieves, no passersby, no one of evil intent. To keep from whom? To keep it for oneself; not to lose it by transgressing the commandment; to keep Paradise for oneself, observing the commandment.</p>
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<p><em>St. John Chrysostom, </em>On the Creation of the World 5.5, Tvoreniya 6<em>, p.791 [trans. Robert C. Hill, p. 67], taken from </em>Genesis, Creation, and Early Man: The Orthodox Christian Vision<em>, by Seraphim Rose, 2nd ed., p. 226.</em></p>
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<p><strong>Hieromartyr Anthimus the Bishop of Nicomedia</strong></p>
<p><strong><span class="inline inline-left"><a href="/node/40286"><img src="http://www.antiochian.org/sites/default/files/images/st_anthimus_nicomedia.teaser-large_feature.jpg" alt="" title="" class="image image-teaser-large_feature " width="251" height="350" /></a></span>Troparion, Tone 1<br /></strong></p>
<p>You protected your flock with your blood, not fearing your adversaries. Now you rejoice in heaven standing before the throne. Glory to Christ who has strengthened you; glory to your courage; glory to your endurance, O holy Hieromartyr Anthimus!</p>
<p><strong>Kontakion, Tone 4<br /></strong></p>
<p>Illustrious priest and steadfast martyr, Anthimus, worthy of praise: you assailed the worship of idols, and championed your flock which fervently cries to you: by your prayers deliver us from dangers!</p>
<div class="image-clear"></div>articlegenesisparadisest john chrysostomThu, 28 Aug 2014 05:10:47 +0000afrishman40291 at http://www.antiochian.orgJuly 23, 2014 + If You Desire to Become Equal to the Apostles, There is Nothing to Hinder Youhttp://www.antiochian.org/july-23-2014-if-you-desire-become-equal-apostles-there-nothing-hinder-you
<!--paging_filter--><p><span class="inline inline-left"><img class="image image-_original mceItem" src="http://www.antiochian.org/sites/default/files/images/St_George_Bp_Th_0.jpg" alt="" height="312" width="224" /></span><em>by St. John Chrysostom<br /></em></p>
<p>Wherefore, if you desire to become equal to the apostles, there is nothing to hinder you. For to have arrived at this virtue only suffices for your not at all falling short of them. Let no one therefore wait for miracles. For though the evil spirit is grieved, when he is driven out of a body, yet much more so, when he sees a soul delivered from sin. For indeed this is his great power [cf. Acts 8:10]. This power caused Christ to die, that He might put an end to it. Yea, for this brought in death; by reason of this all things have been turned upside down. If then thou remove this, you have cut out the nerves of the devil, you have bruised his head, you have put an end to all his might, you have scattered his host, you have exhibited a sign greater than all signs.</p>
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<p>The saying is not mine, but the blessed Paul's. For when he had said, Covet earnestly the best gifts, and yet show I unto you a more excellent way; [1 Corinthians 12:31] he did not speak next of a sign, but of charity, the root of all our good things. If then we practice this, and all the self-denial that flows from it, we shall have no need of signs; even as on the other hand, if we do not practice it, we shall gain nothing by the signs.</p>
<p>Bearing in mind then all this, let us imitate those things whereby the apostles became great. And whereby did they become great? Hear Peter, saying, <em>Behold we have forsaken all, and followed You; what shall we have therefore? Hear also Christ saying to them, You shall sit upon twelve thrones, and, every one that has forsaken houses, or brethren, or father, or mother, shall receive an hundredfold in this world, and shall inherit everlasting life</em> [Matthew 19:27]. From all worldly things, therefore, let us withdraw ourselves, and dedicate ourselves to Christ, that we may both be made equal to the apostles according to His declaration, and may enjoy eternal life; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ to whom be glory and might forever and ever. Amen.</p>
<p><em>St. John Chrysostom, Homily 46 on St. Matthew's Gospel</em></p>
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<p><strong>Icon of the Mother of God of Pochaev</strong></p>
<p><strong><span class="inline inline-left"><a href="/node/38401"><img src="http://www.antiochian.org/sites/default/files/images/icon_mother_of_god_pochaev.teaser-large_feature.jpg" alt="" title="" class="image image-teaser-large_feature " width="290" height="350" /></a></span>Troparion, Tone 5<br /></strong></p>
<p>Those who pray before your holy icon, O Lady, are vouchsafed healing and receive the knowledge of the true faith, and they repel the attacks of the Hagarenes. Therefore entreat remission of sins for us who fall down before you. Enlighten our hearts to thoughts of piety, and raise a prayer to your Son to save our souls.</p>
<p><strong>Kontakion, Tone 1<br /></strong></p>
<p>Your icon of Pochaev, O Theotokos, is become a source of healing and the confirmation of the Orthodox Faith. Therefore deliver us who have recourse to you from calamity and temptation. Preserve your monastery unharmed. Confirm Orthodoxy in the surrounding lands, and forgive the sins of those who pray to you; for you can do as you will.</p>
<div class="image-clear"></div>articlest john chrysostomThu, 10 Jul 2014 14:42:43 +0000afrishman38406 at http://www.antiochian.orgJune 25, 2014 + How Monastics are to Aide the Church's Leadershttp://www.antiochian.org/june-25-2014-how-monastics-are-aide-churchs-leaders
<!--paging_filter--><p><span class="inline inline-left"><img class="image image-_original mceItem" src="http://www.antiochian.org/sites/default/files/images/St_George_Bp_Th_0.jpg" alt="" height="312" width="224" /></span>As deacon, priest and bishop he [St. John Chysostom] not only remained a monk at heart (what, after all, was a monk but a Christian striving to live out the gospel to the full?), but continued as far as his new situation permitted, to practice his routine of monstic austerities - for example living alone as much as possible. Consistently with this, he never hesitated as bishop, when the needs of the church seemed to warrant it, to call monks from their seclusion and either ordain them and associate them with his ministry or employ them as missionaries. However romantically he could idealise monks in their secluded retreats, he could never, with his wider understanding of the monastic voation, envisage them as standing apart from the church and its prediciments. </p>
<!--break--><!--break--><p>As he [St. John Chysostom] was to put it eloquently,</p>
<blockquote><p>Nothing truly characterises the man who believes in and loves Christ than that he is concerned for his brothers and exerts himself for their salvation. Let all the monks who have withdrawn to the mountain peaks and have crucified themselves to the world heed these words. Let them back up the church's leaders with all the powers at their command, encouraging them by their prayers, their sympathy, their love. Let them realise that if, placed though they are so far away, they fail to sustain with all their efforts those whom God's grace has exposed to such anxieties and dangers, their life has lost all its point and their religious devotion has been shown up as useless.</p>
</blockquote>
<p><em>J.N.D. Kelly, quoting St. John Chysostom, in </em>Golden Mouth: The Story of John Chrysostom - Ascetic, Preacher, Bishop<em>, Cornell University Press, 1998.</em></p>
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<p><strong>Virginmartyr Febronia of Nisibis</strong></p>
<p><strong><span class="inline inline-left"><a href="/node/37441"><img src="http://www.antiochian.org/sites/default/files/images/st_febronia_martyr.teaser-large_feature.jpg" alt="" title="" class="image image-teaser-large_feature " width="252" height="350" /></a></span>Troparion, Tone 4<br /></strong></p>
<p>Your lamb Febronia, calls out to You, O Jesus, in a loud voice: "I love You, my Bridegroom, and in seeking You I endure suffering. In baptism I was crucified so that I might reign in You, and I died so that I might live with You. Accept me as a pure sacrifice, for I have offered myself in love." Through her prayers save our souls, since You are merciful.</p>
<p><strong>Kontakion, Tone 3<br /></strong></p>
<p>You were adorned with the grace of virginity and the beauty of martyrdom, O Febronia, bride of Christ. You wisely carried your lamp and ran to your Bridegroom, receiving an incorruptible crown. Pray for those who faithfully sing hymns of praise to you!</p>
<div class="image-clear"></div>articlemonasticismst john chrysostomThu, 12 Jun 2014 16:16:31 +0000afrishman37446 at http://www.antiochian.orgJune 11, 2014 + On the Importance of Bringing Your Children to Church and Teaching Them the Gospelhttp://www.antiochian.org/june-11-2014-importance-bringing-your-children-church-and-teaching-them-gospel
<!--paging_filter--><p><span class="inline inline-left"><img class="image image-_original mceItem" src="http://www.antiochian.org/sites/default/files/images/St_George_Bp_Th_0.jpg" alt="" height="312" width="224" /></span><em>by St. John Chrysostom<br /></em></p>
<p>"For let no one tell me that our children ought not to be occupied with these things; they ought not only to be occupied with them, but to be zealous about them only. And although on account of your infirmity I do not assert this, nor take them away from their worldly learning, just as I do not draw you either from your civil business; yet of these seven days I claim that you dedicate one to the common Lord of us all... And yet when you take your children into the theaters, you allege neither their mathematical lessons, nor anything of the kind; but if it be required to gain or collect anything spiritual, you call the matter a waste of time. And how shall you not anger God, if you find leisure and assign a season for everything else, and yet think it a troublesome and unseasonable thing for your children to take in hand what relates to Him?</p>
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<p>Do not so, brethren, do not so. It is this very age that most of all needs the hearing these things; for from its tenderness it readily stores up what is said; and what children hear is impressed as a seal on the wax of their minds. Besides, it is then that their life begins to incline to vice or virtue; and if from the very gates and portals one lead them away from iniquity, and guide them by the hand to the best road, he will fix them for the time to come in a sort of habit and nature, and they will not, even if they be willing, easily change for the worse, since this force of custom draws them to the performance of good actions. So that we shall see them become more worthy of respect than those who have grown old, and they will be more useful in civil matters, displaying in youth the qualities of the aged."</p>
<p><em>Homily 3, </em>On the Gospel of John<em>, NPNF Vol. 14, p. 10</em></p>
<p><strong>+++</strong></p>
<p><strong>Apostle Bartholomew of the Twelve</strong></p>
<p><strong><span class="inline inline-left"><a href="/node/36155"><img src="http://www.antiochian.org/sites/default/files/images/st_bartholomew_apostle.teaser-large_feature.jpg" alt="" title="" class="image image-teaser-large_feature " width="253" height="350" /></a></span>Troparion, Tone 3<br /></strong></p>
<p>Holy Apostles Bartholomew and Barnabas, entreat the merciful God to grant our souls forgiveness of transgressions.</p>
<p><strong>Kontakion, Tone 4<br /></strong></p>
<p>You have appeared to the universe as a great sun, shining with the radiance of your teachings and awesome miracles. You enlighten those who honor you, apostle of the Lord, Bartholomew.</p>
<div class="image-clear"></div>articlechildrenst john chrysostomThu, 29 May 2014 21:25:24 +0000afrishman36156 at http://www.antiochian.orgMay 28, 2014 + No One Can Harm the Man Who Does Not Harm Himselfhttp://www.antiochian.org/may-28-2014-no-one-can-harm-man-who-does-not-harm-himself
<!--paging_filter--><p><span class="inline inline-left"><img class="image image-_original mceItem" src="http://www.antiochian.org/sites/default/files/images/St_George_Bp_Th_0.jpg" alt="" height="312" width="224" /></span><em>by St. John Chrysostom<br /></em></p>
<p>... And, tell me, what was the case of the blessed Paul? For there is nothing to prevent my making mention of him again. Did he not experience innumerable storms of trial? And in what respect was he injured by them? Was he not crowned with victory all the more in consequence—because he suffered hunger, because he was consumed with cold and nakedness, because he was often tortured with the scourge, because he was stoned, because he was cast into the sea? But then some one says he was Paul, and called by Christ. Yet Judas also was one of the twelve, and he too was called of Christ; but neither his being of the twelve nor his call profited him, because he had not a mind disposed to virtue. But Paul although struggling with hunger, and at a loss to procure necessary food, and daily undergoing such great sufferings, pursued with great zeal the road which leads to heaven: whereas Judas although he had been called before him, and enjoyed the same advantages as he did, and was initiated in the highest form of Christian life, and partook of the holy table and that most awful of sacred feasts, and received such grace as to be able to raise the dead, and cleanse the lepers, and cast out devils, and often heard discourses concerning poverty, and spent so long a time in the company of Christ Himself, and was entrusted with the money of the poor, so that his passion might be soothed thereby (for he was a thief) even then did not become any better, although he had been favoured with such great condescension.</p>
<!--break--><!--break--><p> For since Christ knew that he was covetous, and destined to perish on account of his love of money he not only did not demand punishment of him for this at that time, but with a view to softening down his passion he was entrusted with the money of the poor, that having some means of appeasing his greed he might be saved from falling into that appalling gulf of sin, checking the greater evil beforehand by a lesser one.</p>
<p>Thus in no case will any one be able to injure a man who does not choose to injure himself: but if a man is not willing to be temperate, and to aid himself from his own resources no one will ever be able to profit him. Therefore also that wonderful history of the Holy Scriptures, as in some lofty, large, and broad picture, has portrayed the lives of the men of old time, extending the narrative from Adam to the coming of Christ: and it exhibits to you both those who are upset, and those who are crowned with victory in the contest, in order that it may instruct you by means of all examples that no one will be able to injure one who is not injured by himself, even if all the world were to kindle a fierce war against him. For it is not stress of circumstances, nor variation of seasons, nor insults of men in power, nor intrigues besetting you like snow storms, nor a crowd of calamities, nor a promiscuous collection of all the ills to which mankind is subject, which can disturb even slightly the man who is brave, and temperate, and watchful; just as on the contrary the indolent and supine man who is his own betrayer cannot be made better, even with the aid of innumerable ministrations. This at least was made manifest to us by the parable of the two men, of whom the one built his house upon the rock, the other upon the sand: not that we are to think of sand and rock, or of a building of stone, and a roof, or of rivers, and rain, and wild winds, beating against the buildings, but we are to extract virtue and vice as the meaning of these things, and to perceive from them that no one injures a man who does not injure himself. Therefore neither the rain although driven furiously along, nor the streams dashing against it with much vehemence, nor the wild winds beating against it with a mighty rush, shook the one house in any degree: but it remained undisturbed, unmoved: that you might understand that no trial can agitate the man who does not betray himself. But the house of the other man was easily swept away, not on account of the force of the trials (for in that case the other would have experienced the same fate), but on account of his own folly; for it did not fall because the wind blew upon it, but because it was built upon the sand, that is to say upon indolence and iniquity. For before that tempest beat upon it, it was weak and ready to fall. For buildings of that kind, even if no one puts any pressure on them, fall to pieces of themselves, the foundation sinking and giving way in every direction. And just as cobwebs part asunder, although no strain is put upon them, but adamant remains unshaken even when it is struck: even so also they who do not injure themselves become stronger, even if they receive innumerable blows; but they who betray themselves, even if there is no one to harass them, fall of themselves, and collapse and perish. For even thus did Judas perish, not only having been unassailed by any trial of this kind, but having actually enjoyed the benefit of much assistance.</p>
<p>Translated by W.R.W. Stephens. From Nicene and Post-Nicene Fathers, First Series, Vol. 9. Edited by Philip Schaff. (Buffalo, NY: Christian Literature Publishing Co., 1889.) Revised and edited for New Advent by Kevin Knight.<br /><a href="http://www.newadvent.org/fathers/1902.htm">www.newadvent.org/fathers/1902.htm</a>.</p>
<p><strong>+++</strong></p>
<p><strong>Leavetaking of Pascha</strong></p>
<p><strong><span class="inline inline-left"><a href="/node/25646"><img src="http://www.antiochian.org/sites/default/files/images/resurrection_3.teaser-large_feature.jpg" alt="" title="" class="image image-teaser-large_feature " width="287" height="350" /></a></span>Troparion<br /></strong></p>
<p>Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life!</p>
<div class="image-clear"></div>articlest john chrysostomThu, 15 May 2014 17:22:19 +0000afrishman36074 at http://www.antiochian.orgMay 14, 2014 + On the Delayed Coming of the Holy Spirithttp://www.antiochian.org/may-14-2014-delayed-coming-holy-spirit
<!--paging_filter--><p><span class="inline inline-left"><img class="image image-_original mceItem" src="http://www.antiochian.org/sites/default/files/images/St_George_Bp_Th_0.jpg" alt="" width="224" height="312" /></span><em>by St. John Chrysostom<br /></em></p>
<p>But why did the Holy Ghost come to them, not while Christ was present, nor even immediately after his departure, but, whereas Christ ascended on the fortieth day, the Spirit descended "when the day of Pentecost," that is, the fiftieth, "was fully come?" (Acts ii. 1.) And how was it, if the Spirit had not yet come, that He said, "Receive ye the Holy Ghost?" (John xx. 22.) In order to render them capable and meet for the reception of Him. For if Daniel fainted at the sight of an Angel (Dan. viii. 17), much more would these when about to receive so great a grace. Either this then is to be said, or else that Christ spoke of what was to come, as if come already; as when He said, "Tread ye upon serpents and scorpions, and over all the power of the devil." (Luke x. 19.) But why had the Holy Ghost not yet come? It was fit that they should first be brought to have a longing desire for that event, and so receive the grace. For this reason Christ Himself departed, and then the Spirit descended. For had He Himself been there, they would not have expected the Spirit so earnestly as they did. On this account neither did He come immediately after Christ's Ascension, but after eight or nine days. It is the same with us also; for our desires towards God are then most raised, when we stand in need. </p>
<!--break--><!--break--><p>Accordingly, John chose that time to send his disciples to Christ when they were likely to feel their need of Jesus, during his own imprisonment. Besides, it was fit that our nature should be seen in heaven, and that the reconciliation should be perfected, and then the Spirit should come, and the joy should be unalloyed. For, if the Spirit being already come, Christ had then departed, and the Spirit remained; the consolation would not have been so great as it was. For in fact they clung to Him, and could not bear to part with Him; wherefore also to comfort them He said, "It is expedient for you that I go away." (John xvi. 7.) On this account He also waits during those intermediate days, that they might first despond for awhile, and be made, as I said, to feel their need of Him. And then reap a full and unalloyed delight. But if the Spirit were inferior to the Son, the consolation would not have been adequate; and how could He have said, "It is expedient for you?" For this reason the greater matters of teaching were reserved for the Spirit, that the disciples might not imagine Him inferior.</p>
<p>Consider also how necessary He made it for them to abide in Jerusalem, by promising that the Spirit should be granted them. For lest they should again flee away after His Ascension, by this expectation, as by a bond, He keeps them to that spot. But having said, "Wait for the promise of the Father, which ye have heard of Me," He then adds, "For John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence." (v. 4, 5.) For now indeed He gives them to see the difference there was betwixt Him and John, plainly, and not as heretofore in obscure hints; for in fact He had spoken very obscurely, when He said, "Notwithstanding, he that is least in the kingdom of heaven is greater than he:" but now He says plainly, "John baptized with water, but ye shall be baptized with the Holy Ghost." (Matt. xi. 11.) And he no longer uses the testimony, but merely adverts to the 7 person of John, reminding the disciples of what he had said, and shows them that they are now become greater than John; seeing they too are to baptize with the Spirit. Again, He did not say, I baptize you with the Holy Ghost, but, "Ye shall be baptized:" teaching us humility. For this was plain enough from the testimony of John, that it was Christ Himself Who should baptize: "He it is that shall baptize you with the Holy Ghost and with fire" (Luke iii. 16.); wherefore also He made mention of John.</p>
<p>The Gospels, then, are a history of what Christ did and said; but the Acts, of what that "other Comforter" said and did. Not but that the Spirit did many things in the Gospels also; even as Christ here in the Acts still works in men as He did in the Gospels: only then the Spirit wrought through the Temple, now through the Apostles: then, He came into the Virgin's womb, and fashioned the Temple; now, into Apostolic souls: then in the likeness of a dove; now, in the likeness of fire. And wherefore? Showing there the gentleness of the Lord, but here His taking vengeance also, He now puts them in mind of the judgment likewise. For, when need was to forgive, need was there of much gentleness; but now we have obtained the gift, it is henceforth a time for judgment and examination.</p>
<p>St. John Chrysostom, <em>Commentary on the Acts of the Apostles</em>, <a href="http://www.ccel.org/ccel/schaff/npnf111.pdf">http://www.ccel.org/ccel/schaff/npnf111.pdf</a>, accessed<br />April 30th, 2014.</p>
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<p><strong>Midfeast of Pentecost</strong></p>
<p><span class="inline inline-left"><a href="/node/30743"><img src="http://www.antiochian.org/sites/default/files/images/mid_pentecost_0.teaser-large_feature.jpg" alt="" title="" class="image image-teaser-large_feature " width="261" height="350" /></a></span><strong>Troparion, Tone 8<br /></strong></p>
<p>In the middle of the Feast, O Savior, fill my thirsting soul with the waters of godliness, as You did cry to all: If anyone thirst let him come to me and drink! O Christ God, Fountain of our life, glory to You!</p>
<p><strong>Kontakion, Tone 4<br /></strong></p>
<p>Christ God, the Creator and Master of all, cried to all in the midst of the Feast of the law: Come and draw the water of immortality! We fall before You and faithfully cry: Grant us Your bounties, for You are the Fountain of our life!</p>
<div class="image-clear"></div>acts of the apostlesarticleholy spiritpentecostst john chrysostomWed, 30 Apr 2014 21:41:40 +0000afrishman35967 at http://www.antiochian.orgJanuary 22, 2014 + The Force of Repentance Transcends Generationshttp://www.antiochian.org/january-22-2014-force-repentance-transcends-generations
<!--paging_filter--><p><span class="inline inline-left"><img class="image image-_original mceItem" src="http://www.antiochian.org/sites/default/files/images/St_George_Bp_Th_0.jpg" alt="" width="224" height="312" /></span><em>by </em><em>St. John Chrysostom, </em>Ancient Christian Commentary on Scripture, vol. 5<em>, Letter to the Fallen Theodore, 1.14</em></p>
<p>For the blessed David also had a fall like that which has now happened to you; and not this only but another also that followed it. I mean that of murder. What then? Did he remain prostrate? Did he not immediately rise up again with energy and place himself in position to fight the enemy? In fact, he wrestled with him so bravely that even after his death he was the protector of his offspring. For when Solomon had perpetrated great iniquity and had deserved countless deaths, God said that he would leave him the kingdom intact, thus speaking: "I will surely rend the kingdom out of your hand and will give it to your servant. Nevertheless, I will not do this in your days." Wherefore? "For David your father's sake, I will take it out of the hand of your son" [I Kings 11:11]. And again when Hezekiah was about to run the greatest possible risk, although he was a righteous man, God said that he would aid him for the sake of this saint, "For I will cast my shield," he says, "over this city to save it for my own sake and for my servant David's sake" [II Kings 19].</p>
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<p><strong>Apostle Timothy of the Seventy</strong></p>
<p><strong><span class="inline inline-left"><a href="/node/32059"><img src="http://www.antiochian.org/sites/default/files/images/st_timothy_apostle.teaser-large_feature.jpg" alt="" title="" class="image image-teaser-large_feature " width="258" height="350" /></a></span>Troparion, Tone 4<br /></strong></p>
<p>Having learned goodness and maintaining continence in all things, you were arrayed with a good conscience as befits a priest. From the chosen Vessel you drew ineffable mysteries; you kept the faith, and finished a course equal to His. Bishop martyr Timothy, entreat Christ God that our souls may be saved.</p>
<p><strong>Kontakion, Tone 1<br /></strong></p>
<p>Let us the faithful praise the Holy Apostle Timothy, the companion of Paul in his travels and together with him let us honor the wise Anastasius, who came as a star from Persia for the healing of the passions of our souls and the diseases of our bodies.</p>
<div class="image-clear"></div>articlerepentancest john chrysostomWed, 15 Jan 2014 21:39:27 +0000afrishman32060 at http://www.antiochian.org